IN the first place, let us be taught to look upon sin as the source of all our miseries. It may sometimes assume the gentler names of folly, irregularity, or levity but under whatever form it appears, it always imports a deviation from that sacred law which ought to regulate our conduct. It is still the root that beareth gall and wormwood*; and in exact proportion to the quantity of this poisonous weed, which we ourselves have infused into our cup, we must expect to drink the waters of bitterness. If the foolishness of man did not pervert his ways, his heart would have no occasion to fret against the Lord. He would enjoy competent satisfaction in every situation of life; and, under its unavoidable evils, would derive consolation from religion and virtue. Indeed, of every evil which we now endure, of those evils which we look upon to be the appointment of Providence, as well as of others, sin is ultimately the cause; as it was man's revolt from God, which gave rise originally to those evils, and which rendered the chastisements we undergo, in this state of discipline, necessary, even for the sons of God. But at present, we confine our observation to those miseries of which men are the immediate procurers to themselves; and from them alone, we find sufficient reason to consider sin as the capital foe to man; as the great troubler and disturber of his life. To Providence, then, let us look up with reverence. On sin let our indignation be vented; and, what is of more consequence, against sin and. all its approaches, let our utmost caution be em

Deut. xxix. 18.

ployed. As we proceed through the different paths of life, let us accustom ourselves to beware of sin, as the hidden snake lurking among the grass, from whose fatal touch we must fly in haste, if we would not experience its sting. Too many have no just apprehensions of this danger. Fools, said the wise man, make a mock at sin. A fool indeed he must be, who dares to think lightly of it. He shews not only the depravity of his heart, but, what perhaps he will be more ashamed to be charged with, he shews his ignorance of the world. He shews that he knows not, he understands not, even his worldly interest, nor the interest and happiness of human society.

IN the second place, let us learn from what has been set forth, one of the most awful and important of all truths, the reality of a Divine government exercised over the world. Blind must that man be who discerns not the most striking marks of it, in the doctrine which has been under our review. If there be a sceptic, who contends that unrestrained liberty in the gratification of desire is given to man; that, in the sight of his Creator, all actions are equal; and that no rule of moral conduct hath been prescribed, or by any penalty enforced; in order to confute such a man, we have not recourse to reasonings, but simply appeal to plain and obvious. facts. We bid him look only to the life of man; and take notice how every vice is, by the constitution of things, connected with misery. We bid him trace the history of any one, with whose conduct he had particular occasion to be acquainted; and observe, whether the chief misfortunes which pursued him were not brought upon him by his own misbehaviour.

We bid him remark in the history of nations whether public virtue has not always exalted them; and whether licentiousness and crimes have not paved the way for their ruin. These are testimonies to the truth of religion which cannot by any sophistry be evaded. This is a voice, which speaks its warnings loud and strong to every heart.

The system upon which the Divine government at present proceeds, plainly is, that men's own wickedness should be appointed to correct them; that sinners should be snared in the work of their hands, and sunk in the pit which themselves had digged; that the backslider in heart should be filled with his own ways.

Of all the plans which could have been devised for the government of the world, this approves itself to reason, as the wisest and most worthy of God; so to frame the constitution of things, that the Divine laws should in a manner execute themselves, and carry their sanctions in their own bosom. When the vices of men require punishment to be inflicted, the Almighty is at no loss for ministers of justice. A thousand instruments of vengeance are at his command; innumerable arrows are always in his quiver. But such is the profound wisdom of his plan, that no peculiar interposals of power are requisite. He has no occasion to step from his throne, and to interrupt the order of nature. With that majesty and solemnity which befits Omnipotence, He pronounces, Ephraim is joined to his idols; let him alone.* leaves transgressors to their own guilt, and punishment follows of course. Their sins do the work of justice. They lift the scourge; and with every stroke which they inflict on the criminal, they mix this *Hosea, iv. 17.

He

severe admonition, that as he is only reaping the fruit of his own actions, he deserves all that he suffers. From what has been said, I might take occasion,

IN the third place, to shew the injustice of our charging Providence with a promiscuous and unequal distribution of its favours among the good and the bad. That unequal distribution takes place in appearance only, not in reality. The whole conduct of Providence sufficiently marks, which of those classes of men it blesses and protects. The prosperity of sinners is no more than a deceitful show. The great materials of happiness are provided for the virtuous; and evil never fails to pursue the wicked. I shall close the discourse with observing,

IN the fourth and last place, the necessity which plainly arises from our present condition of looking up to God for direction and aid in the conduct of life. The result of the whole doctrine I have now delivered is, that man's happiness or misery is, in a great measure, put into his own hands. In vain he complains of Providence. If his heart fret against the Lord, it is only because his foolishness hath perverted his way for on himself, and his own behaviour, it depends, to be free of those miseries which harass the wicked. But, alas! when we say, that this depends upon man, on what uncertain ground do we place his security? Is man, when left to himself, equal to this high trust that is reposed in him, this important charge that is committed to him, of attaining happiness, by wise and irreproachable conduct? Inconstant as he is in virtue, variable in his resolutions, soft and yielding in his nature to a thousand temptations; how

shall he guide himself through such slippery and dangerous paths as those of human life; where many hidden precipices surround him; many false lights lead him astray; and where the consequence of every step he takes may be destruction and ruin?-Thankful let us be to Heaven, that, in this situation, a merciful guide stretches out his hand to aid us; that a celestial light shines upon us from above; that a Divine Spirit is promised to illuminate and strengthen us. Let us humbly request of Heaven, that this Spirit of the Almighty may ever be our guide; never presumptuously trusting in our own wisdom, but listening attentively to the voice of God; and in all our ways acknowledging Him who only can direct our steps. Upon the whole, let us hold fast the persuasion of these fundamental truths; — that, in all his dispensations, God is just and good; that the cause of all the troubles we suffer is in ourselves, not in Him; that virtue is the surest guide to a happy life; that he who forsakes this guide, enters upon the path of death; but that he who walketh uprightly, walketh surely; and that he who keepeth the commandment, keepeth his own soul.